Chinese
大军。竟依善友方破。故言能破汝等生死军故也。是如来者。昔由无明在心违背己体。理外分别事同其志。今蒙善友修习返本还无。故曰如来。烦恼是客。虚无体性。正智若生不除自遣。故言能破汝等烦恼至涅槃故也。第四劝近。如文可知也。 自下大文第四宝明大众闻法庆喜。于中有三。初明闻法欢喜。第二自念下若善友恩深身心推动。第三尔时已下次明世尊悲念。前中有二。初明宝明大众闻上所说。善友功能及闻深法。庆已所得悲喜交怀。故言闻说妙法乃至悲啼懊恼不能自裁也。自下第二以今方古推功于昔。如上所明。善友恩德利益众生。其实若此。当知从本已来恒蒙善友慈悲。拔苦与乐。晓示深法。令修解行。令得此身并闻正法。并是善友功能。非我自力。故言自念我身乃至如是遇者善知识力非我力能也。第二正荷恩深。浩天罔极。无始违背无恶不造。未曾一报。顺教修行。伤已迷深。所以重复悲号。文中初法。次喻。故言从本已来未曾报恩乃至死而复苏也。宝明既自伤已迷悲号。若是今时学者亦复须然。无始已来恒蒙三保慈悲。示教利善方获道器之身。闻法造修。创始发心。先须知恩报德。顺教修行称可圣心。则为修法供养也。自下第三世尊悲念。振动大千亦为后念召集之端也。自下第二会说法。但众 现代汉语译本：大军（比喻生死轮回的苦难）。只有依靠善友（指引正道的良师益友）才能破除。所以说能破除你们的生死大军。这里的‘如来’（Buddha的称号，指证悟真理者）是指，过去由于无明（ignorance）在心中，违背了本有的清净自性，向外攀缘分别，所作所为都与无明相应。现在蒙受善友的教导，修习返本归元，回归到无为的境界。所以叫做‘如来’。烦恼（klesha）是客尘，其体性是虚幻不实的。正智（right knowledge）一旦生起，烦恼不用刻意去除，自然消散。所以说能破除你们的烦恼，最终达到涅槃（nirvana，解脱）。第四是劝人亲近善友，文中的意思已经很清楚了。 下面这段经文主要讲述宝明（Ratnakara）大众听闻佛法后欢喜庆幸的情景，分为三个部分。首先是说明听闻佛法后的欢喜。其次，从‘自念’开始，说明善友的恩德深重，身心都受到触动。第三，从‘尔时已下’开始，说明世尊的悲悯。在第一部分中，首先说明宝明大众听闻了上面所说的善友的功能，以及听闻了甚深的佛法，庆幸自己所得，悲喜交加，所以说听闻了妙法，乃至悲伤哭泣，懊恼不已，不能自已。从‘自下第二’开始，用现在的情况来比照过去，推崇善友的功德。如上文所说，善友的恩德利益众生，实际上就是这样。应当知道，从最初以来，就一直蒙受善友的慈悲，拔除我们的痛苦，给予我们快乐，晓示我们甚深的佛法，令我们修习解行，令我们得到这个身体，并且听闻正法，这些都是善友的功能，不是我们自己的力量。所以说，‘自念我身乃至如是遇者善知识力非我力能也’。第二是真正感念恩德深重，如同浩瀚的天空一样无边无际。从无始以来，违背正道，无恶不作，未曾报答善友的恩德。现在顺从教导修行，伤感自己过去迷惑太深，所以重复悲号。文中先说法，后用比喻。所以说‘从本已来未曾报恩乃至死而复苏也’。宝明既然自己伤感迷惑，悲伤哭泣，如果是现在的学佛人，也应当如此。从无始以来，一直蒙受三宝（佛、法、僧）的慈悲，指示教导，利益众生，才得以获得修道的根器之身。听闻佛法，开始修行，发起道心，首先要知道感恩报德，顺从教导修行，符合圣人的心意，这就是修法供养。 从‘自下第三’开始，世尊悲悯众生，震动大千世界，也是为了后面念诵召集大众的开端。从‘自下第二’开始，是法会说法，但大众...
English
English version: The great army (a metaphor for the suffering of samsara). Only by relying on good friends (virtuous teachers and companions who guide one on the right path) can it be broken. Therefore, it is said that they can break your army of birth and death. The 'Tathagata' (an epithet of the Buddha, referring to one who has realized the truth) here refers to the fact that in the past, due to ignorance (avidya) in the mind, one went against one's inherent pure nature, clung to external discriminations, and acted in accordance with ignorance. Now, receiving the teachings of good friends, one cultivates returning to the origin and returning to non-being, returning to the state of non-action. Therefore, it is called 'Tathagata'. Afflictions (kleshas) are like passing dust, their nature is illusory and unreal. Once right knowledge (samyag-jnana) arises, afflictions will naturally dissipate without needing to be deliberately removed. Therefore, it is said that they can break your afflictions and ultimately attain nirvana (liberation). Fourthly, it is an exhortation to be close to good friends, the meaning of which is already clear in the text. The following passage mainly describes the scene of the Ratnakara (宝明) assembly rejoicing after hearing the Dharma, divided into three parts. First, it explains the joy after hearing the Dharma. Secondly, starting from 'self-reflection', it explains the profound kindness of good friends, and the body and mind are touched. Thirdly, starting from 'at that time', it explains the compassion of the World Honored One. In the first part, it first explains that the Ratnakara assembly heard the functions of the good friends mentioned above, and heard the profound Dharma, rejoicing in what they had gained, with a mixture of sorrow and joy, so it is said that they heard the wonderful Dharma, and even wept sadly, regretting endlessly, unable to control themselves. Starting from 'from the second below', the present situation is compared to the past to extol the merits of good friends. As mentioned above, the kindness of good friends benefits sentient beings, and this is indeed the case. It should be known that from the very beginning, we have always received the compassion of good friends, removing our suffering, giving us happiness, explaining the profound Dharma to us, enabling us to cultivate understanding and practice, enabling us to obtain this body, and to hear the right Dharma, all of which are the functions of good friends, not our own power. Therefore, it is said, 'Reflecting on myself, to have encountered such a good teacher is due to the power of the good teacher, not my own ability'. Secondly, it is to truly feel the deep kindness, as boundless as the vast sky. From beginningless time, going against the right path, committing all kinds of evil, never repaying the kindness of good friends. Now, following the teachings to cultivate, grieving over the deep delusion of the past, so repeating the lament. The text first states the Dharma, then uses a metaphor. Therefore, it is said 'From the beginning, I have never repaid the kindness, even to the point of dying and being resurrected'. Since Ratnakara himself grieves over his delusion and weeps sadly, if he is a Buddhist student today, he should also do so. From beginningless time, we have always received the compassion of the Three Jewels (Buddha, Dharma, Sangha), instructing and teaching, benefiting sentient beings, so that we can obtain the body of a vessel for cultivating the path. Hearing the Dharma, beginning to cultivate, generating the mind of enlightenment, first of all, we must know how to be grateful and repay kindness, follow the teachings to cultivate, and conform to the mind of the sages, which is to cultivate the Dharma and make offerings. Starting from 'from the third below', the World Honored One has compassion for sentient beings, shaking the great thousand world, which is also the beginning of reciting and gathering the assembly later. Starting from 'from the second below', it is the Dharma assembly speaking the Dharma, but the assembly... --------------------------------------------------------------------------------
Chinese
生识无感悟有时。理不虚。应导师弗失。上来说法一周伤叹。宝明异域同闻有缘方集也。文中有三。初明普光大众都事兴念故来听法。并事善友。第二于是普光知大众意。已下正明对机说授教事。善知识法。前文有四。初明因事兴请为听法之由。第二宝相佛言已下述其所请敕令速往。三明普光大众蒙遂所期咸来诣佛。第四世尊慰问也。前中复四。初明释迦慈念动地所及。二明普光睹瑞陈疑请问。第三彼佛正答现瑞所由。第四蒙决所疑情生渴仰。遂请欲来闻此事友。故言与此大众乃至并闻正法也。第三诣佛中有六子句。初明普光既至。为物居空意示远来求法。劝彼初学之心。二彰善友功能普周无外也。第三宝明睹事兴请。第四如来正答。第五众情忻踊严仪待佛。下明普光雨花绕佛方立也。下世尊慰问中复五。初正慰问。第二普光酬答。第三文殊问其来意。第四普光答。第五文殊申众渴仰催令速问也。初云汝之世尊气力安不者。但诸佛积行圆满。正习俱亡。万德皆备。何速之。又如来随顺世俗岁寒之仪。故问之也。自下大文第二对机说授中有三。初普光申请。第二如来善其所问敕听深说。第三正说。前中初普光叹法深妙。善友难仪。自陈德节。非己所解。第二如佛前下牒答兴请。正问亲近善知识法。并如文也。下正说中有 现代汉语译本 生识无感悟有时。理不虚。应导师弗失。上来说法一周伤叹。（此句含义模糊，大致意思是：生命认知有时没有感悟，道理真实不虚。应该追随导师，不要迷失。之前讲法一周，令人感叹。） 宝明异域同闻有缘方集也。（宝明在不同的地方听闻佛法，因为有缘分才能聚集在一起。） 文中有三。初明普光大众都事兴念故来听法。并事善友。（文章中有三点。首先说明普光（Pu Guang，菩萨名）及其大众因为心生向往，所以来听法，并且亲近善友。） 第二于是普光知大众意。已下正明对机说授教事。善知识法。（第二点是普光了解大众的心意。下面正式说明针对不同根器的人说法传授教义，以及亲近善知识的方法。） 前文有四。初明因事兴请为听法之由。（前文有四点。首先说明因为某些事情而引发请求听法的缘由。） 第二宝相佛言已下述其所请敕令速往。（第二点是宝相佛（Bao Xiang Fo，佛名）说了所请求的事情，并敕令尽快前往。） 三明普光大众蒙遂所期咸来诣佛。（第三点说明普光及其大众满足了期望，都来拜见佛。） 第四世尊慰问也。（第四点是世尊（Shi Zun，对佛的尊称）慰问他们。） 前中复四。初明释迦慈念动地所及。（前面四点中又包含四点。首先说明释迦（Shi Jia，释迦牟尼佛的简称）的慈悲心念感动大地。） 二明普光睹瑞陈疑请问。（第二点说明普光看到祥瑞之兆，陈述疑惑并请求解答。） 第三彼佛正答现瑞所由。（第三点是那位佛（指宝相佛）正面回答了出现祥瑞的原因。） 第四蒙决所疑情生渴仰。遂请欲来闻此事友。故言与此大众乃至并闻正法也。（第四点是疑惑得到解答，心中生起渴求仰慕之情。于是请求前来听闻这件事和亲近善友，所以说与大众一起听闻正法。） 第三诣佛中有六子句。初明普光既至。为物居空意示远来求法。劝彼初学之心。（第三部分是拜见佛，其中有六个小点。首先说明普光到来后，为了众生住在空中，表示远道而来求法，劝勉那些初学者。） 二彰善友功能普周无外也。（第二点彰显善友的功能普及周遍，没有内外之分。） 第三宝明睹事兴请。（第三点是宝明看到这些事情而发起请求。） 第四如来正答。（第四点是如来（Ru Lai，佛的称号）正面回答。） 第五众情忻踊严仪待佛。（第五点是大众心情欢喜踊跃，以庄严的仪容等待佛。） 下明普光雨花绕佛方立也。（下面说明普光降下花雨围绕着佛，然后站立。） 下世尊慰问中复五。初正慰问。（下面世尊慰问中又包含五点。首先是正式的慰问。） 第二普光酬答。（第二点是普光回答。） 第三文殊问其来意。（第三点是文殊（Wen Shu，文殊菩萨的简称）询问他们前来的目的。） 第四普光答。（第四点是普光回答。） 第五文殊申众渴仰催令速问也。（第五点是文殊表达大众的渴求仰慕之情，催促尽快提问。） 初云汝之世尊气力安不者。但诸佛积行圆满。正习俱亡。万德皆备。何速之。又如来随顺世俗岁寒之仪。故问之也。（一开始说‘你们的世尊气力安好吗？’诸佛积累修行圆满，正念和习气都已消除，具备各种功德，哪里有什么快慢之分呢？如来只是随顺世俗的礼仪，所以这样问。） 自下大文第二对机说授中有三。初普光申请。（下面大的第二部分是针对不同根器的人说法传授，其中有三点。首先是普光提出申请。） 第二如来善其所问敕听深说。（第二点是如来赞赏他所问的问题，并敕令仔细听闻深刻的讲解。） 第三正说。（第三点是正式的讲解。） 前中初普光叹法深妙。善友难仪。自陈德节。非己所解。（在前面一点中，首先是普光赞叹佛法深奥微妙，善友的仪轨难以理解，并陈述自己的德行浅薄，无法理解。） 第二如佛前下牒答兴请。正问亲近善知识法。并如文也。（第二点是像佛之前那样，重复回答并引发请求，正式询问亲近善知识的方法，就像经文里说的那样。） 下正说中有（下面正式的讲解中包含）
English
English version Sentient beings' knowledge sometimes lacks realization. The principle is not false. One should follow the teacher and not get lost. The Dharma talk last week was lamentable. (This sentence is ambiguous, roughly meaning: Sentient beings' knowledge sometimes lacks realization, the principle is true and not false. One should follow the teacher and not get lost. The Dharma talk last week was lamentable.) Bao Ming (宝明, a name) and others from different lands gathered because of their shared affinity for hearing the Dharma. There are three points in the text. First, it explains that Pu Guang (普光, name of a Bodhisattva) and his assembly came to listen to the Dharma and associate with virtuous friends because of their aspiration. Second, Pu Guang understands the intention of the assembly. The following explains the teaching of Dharma according to the capacity of the audience and the method of associating with virtuous teachers. There are four points in the previous text. First, it explains the reason for requesting to listen to the Dharma due to certain events. Second, Bao Xiang Buddha (宝相佛, name of a Buddha) spoke of the request and ordered them to go quickly. Third, it explains that Pu Guang and his assembly fulfilled their expectations and came to visit the Buddha. Fourth, the World Honored One (世尊, a respectful title for the Buddha) comforted them. The previous four points contain four more points. First, it explains that Shakyamuni's (释迦, short for Shakyamuni Buddha) compassion moved the earth. Second, it explains that Pu Guang saw auspicious signs, expressed his doubts, and requested answers. Third, that Buddha (referring to Bao Xiang Buddha) directly answered the reason for the appearance of auspicious signs. Fourth, having their doubts resolved, they developed a longing and admiration. Therefore, they requested to come and hear about this matter and associate with virtuous friends, so it is said that they heard the true Dharma together with the assembly. The third part, visiting the Buddha, contains six sub-points. First, it explains that Pu Guang, having arrived, dwells in the sky for the sake of beings, indicating that he came from afar to seek the Dharma, encouraging the minds of those who are just beginning to learn. Second, it highlights that the function of virtuous friends is universal and without boundaries. Third, Bao Ming saw these events and initiated a request. Fourth, the Tathagata (如来, title of the Buddha) answered directly. Fifth, the assembly rejoiced and waited for the Buddha with solemn demeanor. The following explains that Pu Guang rained flowers around the Buddha and then stood. The following, the World Honored One's comforting, contains five points. First, the formal comforting. Second, Pu Guang responded. Third, Manjushri (文殊, short for Manjushri Bodhisattva) asked the purpose of their coming. Fourth, Pu Guang answered. Fifth, Manjushri expressed the assembly's longing and urged them to ask questions quickly. Initially, it was said, 'Is your World Honored One in good health?' But all Buddhas have accumulated perfect practice, both right thought and habits have been eliminated, and all virtues are complete. What is the hurry? Moreover, the Tathagata is following the customs of the world, so he asked this question. The second major part below is teaching according to the capacity of the audience, which contains three points. First, Pu Guang made a request. Second, the Tathagata praised his question and ordered him to listen carefully to the profound explanation. Third, the formal explanation. In the previous point, first, Pu Guang praised the Dharma as profound and subtle, the rituals of virtuous friends are difficult to understand, and stated that his own virtues are shallow and he cannot understand. Second, like the Buddha before, repeat the answer and initiate the request, formally asking about the method of associating with virtuous teachers, just as it says in the scripture. The following formal explanation contains --------------------------------------------------------------------------------